© 2014 – Routledge
In the increasingly multi-racial and multi-ethnic American landscape of the present, understanding and bridging dynamic cross-cultural conversations about social and political concerns becomes a complicated humanistic project. How do everyday embodied experiences transform from being anecdotal to having social and political significance? What can the experience of corporeality offer social and political discourse? And, how does that discourse change when those bodies belong to Arab Americans and African Americans?
Therí A. Pickens discusses a range of literary, cultural, and archival material where narratives emphasize embodied experience to examine how these experiences constitute Arab Americans and African Americans as social and political subjects. Pickens argues that Arab American and African American narratives rely on the body’s fragility, rather than its exceptional strength or emotion, to create urgent social and political critiques. The creators of these narratives find potential in mundane experiences such as breathing, touch, illness, pain, and death. Each chapter in this book focuses on one of these everyday embodied experiences and examines how authors mobilize that fragility to create social and political commentary. Pickens discusses how the authors' focus on quotidian experiences complicates their critiques of the nation state, domestic and international politics, exile, cultural mores, and the medical establishment.
New Body Politics participatesin a vibrant interdisciplinary conversation about cross-ethnic studies, American literature, and Arab American literature. Using intercultural analysis, Pickens explores issues of the body and representation that will be relevant to fields as varied as Political Science, African American Studies, Arab American Studies, and Disability Studies.
Introduction. 1. Respirating Resistance: Suheir Hammad’s Invocation of Breath. 2. Try a Little Tenderness: Tactilic Experience in Danzy Senna and Alicia Erian. 3. Unfitting and Not Belonging: Feeling Embodied and Being Displaced in Rabih Alameddine’s Fiction. 4. Beyond 1991: Magic Johnson and the Limits of HIV/AIDS Activism. 5. The Big C Meets the Big O: Pain and Pleasure in Breast Cancer Narratives. Conclusion.
Group identities have been an important part of political life in America since the founding of the republic. For most of this long history, the central challenge for activists, politicians, and scholars concerned with the quality of U.S. democracy was the struggle to bring the treatment of ethnic and racial minorities and women in line with the creedal values spelled out in the nation’s charters of freedom. We are now several decades from the key moments of the twentieth century when social movements fractured America’s system of ascriptive hierarchy. The gains from these movements have been substantial. Women now move freely in all realms of civil society, hold high elective offices, and constitute more than 50 percent of the workforce. Most African-Americans have now attained middle class status, work in integrated job sites, and live in suburbs. Finally, people of color from nations in Latin America, Asia, and the Caribbean now constitute the majority of America’s immigration pool.
In the midst of all of these positive changes, however, glaring inequalities between groups persist. Indeed, ethnic and racial minorities remain far more likely to be undereducated, unemployed, and incarcerated than their counterparts who identify as white. Similarly, both violence and work place discrimination against women remain rampant in U.S. society. The Routledge series on identity politics features works that seek to understand the tension between the great strides our society has made in promoting equality between groups and the residual effects of the ascriptive hierarchies in which the old order was rooted.
Some of the core questions that the series will address are: how meaningful are the traditional ethnic, gender, racial, and sexual identities to our understanding of inequality in the present historical moment? Do these identities remain important bases for group mobilization in American politics? To what extent can we expect the state to continue to work for a more level playing field among groups?